These examples demonstrate how the Aggadic portions of the text provide not just stories and interpretations but also offer valuable guidance and practical advice for various aspects of life, from personal conduct and spiritual growth to interpersonal interactions and the understanding of divine justice.
Based on the sources of Rav Avigdor Millar ztl shiur Shabbos 30 https://groups.google.com/a/torasavigdor.org/g/amud-hayomi/c/K2CRt5MsLCs
Here are the instances of aggadata teaching with practical advice:
* **Learning Aggadah for Shabbat Table Discussions:**
* The source explicitly mentions that there are "four big blots of very interesting agatite" that should be learned with concentration.
* **Aggadic Teaching:** These Aggadot are described as something "you can always say Shabbos at the table" and that reviewing them will be "a delight to learn".
* **Practical Advice:** **Dedicate time and effort to learning Aggadic teachings so that you can share them and enrich your Shabbat table discussions, fostering a more meaningful and enjoyable experience.**
* **The Importance of Actions Before Death:**
* The source interprets David's statement "The dead will not praise Hashem" to mean that once a person dies, they no longer have the opportunity to engage in learning Torah and performing mitzvot.
* **Aggadic Teaching:** This emphasizes that this world is the only realm where spiritual improvement is possible. Whatever state a person is in at the time of death is their eternal state. Praising Hashem is linked to actively engaging in Torah and mitzvot, which brings Hashem pleasure.
* **Practical Advice:** **Busy yourself with learning Torah and performing mitzvot throughout your life, as this is the only time you have to grow spiritually and bring joy to Hashem.**
* **The Privilege of Obligation:**
* The source explains that being obligated in Torah and mitzvot is a privilege and the source of life's happiness, while being liberated from these obligations at death is the "greatest misfortune".
* **Aggadic Teaching:** This reframes the concept of religious duties from mere obligations to opportunities for connection and fulfillment.
* **Practical Advice:** **Embrace and find joy in fulfilling the commandments and studying Torah, recognizing them as the essence of a meaningful life.**
* **The Preciousness of Life:**
* The interpretation of David's words leads to the understanding that since life is precious and the opportunity for good deeds ends with it, one should strive to preserve it. Source also explicitly states, "it's a mitzvah to put out the fire of the lamp in order that a man should be able to sleep and save his life".
* **Aggadic Teaching:** Life is presented as a valuable asset, crucial for spiritual growth and fulfilling one's purpose.
* **Practical Advice:** **Guard your safety and health by avoiding harmful actions and seeking to prevent illness, recognizing the paramount importance of preserving life.**
* **Humility and Self-Awareness:**
* The explanation of why the merit of the dead is considered greater includes the idea that a living person is never truly perfect and can still falter. The example of Shai Yechan and Koen Godel reinforces this.
* **Aggadic Teaching:** Even the most righteous individuals are susceptible to negative influences throughout their lives.
* **Practical Advice:** **Maintain a constant state of self-awareness and vigilance against negative inclinations (Yetzirah), never becoming complacent in your spiritual journey until the very end of life. Do not have excessive confidence in your own righteousness.**
* **Trust in Ultimate Justice:**
* The narrative surrounding David's vindication after his death teaches that Hashem doesn't always reveal vindication to a person during their lifetime.
* **Aggadic Teaching:** Divine justice operates on a longer timescale than human perception.
* **Practical Advice:** **Perform good deeds and maintain faith in Hashem's justice, even if you do not witness immediate recognition or resolution to your challenges in this world.**
* **The Benefit of Unjust Slander:**
* The Gemara and the Khevra Salvovich are cited to support the idea that being slandered unjustly can actually be beneficial, leading to increased merit.
* **Aggadic Teaching:** Suffering undeserved criticism can have a positive spiritual consequence.
* **Practical Advice:** **When facing untrue accusations, try to maintain your composure and focus on your integrity, recognizing that this hardship can bring you spiritual reward.**
* **Regular Review of Teachings:**
* The final instruction is to review the presented material.
* **Aggadic Teaching:** Consistent engagement with Torah learning is valuable.
* **Practical Advice:** **Make time to regularly review and internalize important religious teachings to strengthen your understanding and connection.**
* **Importance of a Good Reputation for Teachers:**
* The discussion of David's desire for vindication highlights that as a teacher of Tehillim, his reputation was crucial for people to accept his teachings.
* **Aggadic Teaching:** The effectiveness of a spiritual leader or teacher is linked to their public image and integrity.
* **Practical Advice for those in teaching or leadership roles:** **Strive to maintain a good name and act with integrity so that your guidance and teachings are respected and followed.**
שְׁאוּל שְׁאֵילָה זוֹ לְעֵילָּא מֵרַבִּי תַּנְחוּם דְּמִן נוֹי: מַהוּ לְכַבּוֹת בּוּצִינָא דְנוּרָא מִקַּמֵּי בְּאִישָׁא בְּשַׁבְּתָא? פְּתַח וַאֲמַר: אַנְתְּ שְׁלֹמֹה אָן חׇכְמְתָךְ, אָן סוּכְלְתָנוּתָךְ? לֹא דַּיֶּיךָּ שֶׁדְּבָרֶיךָ סוֹתְרִין דִּבְרֵי דָּוִד אָבִיךָ, אֶלָּא שֶׁדְּבָרֶיךָ סוֹתְרִין זֶה אֶת זֶה. דָּוִד אָבִיךָ אָמַר: ״לֹא הַמֵּתִים יְהַלְלוּ יָהּ״, וְאַתְּ אָמַרְתָּ: ״וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ״, וְחָזַרְתָּ וְאָמַרְתָּ: ״כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת״!
The Gemara relates: This question was asked before Rabbi Tanḥum from the village of Nevi: What is the ruling with regard to extinguishing a burning lamp before a sick person on Shabbat? The Gemara relates that Rabbi Tanḥum delivered an entire homily touching upon both aggadic and halakhic materials surrounding this question. He began and said: You, King Solomon, where is your wisdom, where is your understanding? Not only do your statements contradict the statements of your father David, but your statements even contradict each other. Your father David said: “The dead praise not the Lord, neither any that go down into silence” (Psalms 115:17); and you said: “And I praised the dead that are already dead more than the living that are yet alive” (Ecclesiastes 4:2). And then again you said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4). These are different assessments of life and death.
The discussion in the sources https://groups.google.com/a/torasavigdor.org/g/amud-hayomi/c/emabqZ1WLTA
highlights the initial reservations about Kohelet due to its perceived contradictions, ultimately justifying its study because of the Torah wisdom it contains.
Key sayings are interpreted to emphasize the importance of focusing on spiritual pursuits over worldly vanities and that the ultimate purpose of human existence is the fear of God and the observance of His commandments. The apparent contradictions are resolved by considering different contexts and outcomes (this world vs. the world to come).
.The phrase "This is the whole man" is explained in two ways:
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The whole world was created only for the purpose of having an awareness of Hashem.
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The world was created only for those people who succeed in gaining fear of Hashem
* **Initial Hesitation to Publicize Kohelet:** The source mentions that initially, there was a debate about whether the **Sefer Kohelet (the book of Ecclesiastes) should be made public and taught to others**. The reason for this hesitation was that it seemed **"that his words contradict each other"**.
* **Justification for Publicizing Kohelet:** Despite the apparent contradictions, it was ultimately decided **not to put Kohelet away**. The reasons for this decision were:
* **The beginning and the end of Kohelet contain "words of the Torah"**.
* **The middle of Kohelet also contains "plenty of Torah"**.
* Therefore, even though the entirety of Kohelet was not fully understood ("The truth is we don't understand at least half of kahalis. It's a mystery even today"), the valuable Torah insights within it justified its publicization.
* **Interpretation of "What Advantage is there to a Man with all his Toil that he Labors Under the Sun?":** The source interprets the opening of Kohelet, **"What advantage is there to a man with all of his toil that he labors under the sun?"**, as a critique of wasting life on **"useless pursuits"**. The phrase **"under the sun"** is explained to refer to things that are **"beneath the sun"** and therefore **"useless pursues"**. In contrast, things that are **"above or before the sun"**, which represent **"the service of Hashem and the perfection of a character"**, have **"a purpose in it"**. The source concludes that if a person dedicates their life to **"more service of Hashem"** and developing a **"better character"**, then **"certainly there's an advantage in his labor"**.
* **Interpretation of "The End of the Matter; All Has Been Heard. Fear God and Keep His Commandments, for This is the Whole Man.":** The source discusses the ending of Kohelet: **"The end of everything means once you went through all my discussion and you understand everything I said we'll come to the conclusion. How now we understand everything. You know, it's for the purpose of fearing Hashem. It means to gain an awareness of Hashem, to be more aware of him and to guard all of his commandments. That's the whole man. The purpose of man is that..."**. This verse is presented as the **key to understanding the world and its phenomena**. Everything in the world, including wars and sunshine, has the **purpose of making people better servants of Hashem**. When people **forget their purpose of serving Hashem**, then the world becomes meaningless ("it's all hell"), but when they **live for the purpose of Hashem**, then **"everything in the world becomes purposeful"**. The phrase **"This is the whole man"** is further explained in two ways:
* The whole world was created **only for the purpose of having an awareness of Hashem**.
* The world was created **only for those people who succeed in gaining fear of Hashem**. Such a person is considered the "main actor" in the world, and others are like "stage props".
* **Apparent Contradiction Regarding Distress and Laughter:** The source addresses an apparent contradiction within Kohelet regarding distress and laughter. It mentions one verse stating that **"Distress is better than laughter"**, while another seems to praise laughter. The resolution offered is that the first verse refers to the **value of adversity in this world for the righteous**, as it can lead to greater spiritual growth. The praise of laughter, on the other hand, refers to the **joy and satisfaction that the righteous will experience in the world to come** when they bask in Hashem's favor. Additionally, joy (**Simcha**) in doing good deeds (**Mitzvot**) is praised as it fuels further positive actions. However, frivolous or aimless laughter is not considered praiseworthy.
אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: בִּקְּשׁוּ חֲכָמִים לִגְנוֹז סֵפֶר קֹהֶלֶת מִפְּנֵי שֶׁדְּבָרָיו סוֹתְרִין זֶה אֶת זֶה. וּמִפְּנֵי מָה לֹא גְּנָזוּהוּ? — מִפְּנֵי שֶׁתְּחִילָּתוֹ דִּבְרֵי תוֹרָה וְסוֹפוֹ דִּבְרֵי תוֹרָה. תְּחִילָּתוֹ דִּבְרֵי תוֹרָה, דִּכְתִיב: ״מַה יִּתְרוֹן לָאָדָם בְּכׇל עֲמָלוֹ שֶׁיַּעֲמוֹל תַּחַת הַשֶּׁמֶשׁ״ — וְאָמְרִי דְּבֵי רַבִּי יַנַּאי תַּחַת הַשֶּׁמֶשׁ הוּא דְּאֵין לוֹ. קוֹדֶם שֶׁמֶשׁ — יֵשׁ לוֹ. סוֹפוֹ דִּבְרֵי תוֹרָה, דִּכְתִיב: ״סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר כִּי זֶה כׇּל הָאָדָם״. מַאי ״כִּי זֶה כׇּל הָאָדָם״? — אָמַר רַבִּי (אֱלִיעֶזֶר) [אֶלְעָזָר]: כׇּל הָעוֹלָם כּוּלּוֹ לֹא נִבְרָא אֶלָּא בִּשְׁבִיל זֶה. רַבִּי אַבָּא בַּר כָּהֲנָא אָמַר: שָׁקוּל זֶה כְּנֶגֶד כׇּל הָעוֹלָם כּוּלּוֹ. שִׁמְעוֹן בֶּן עַזַּאי אוֹמֵר, וְאָמְרִי לַהּ שִׁמְעוֹן בֶּן זוֹמָא אוֹמֵר: לֹא נִבְרָא כׇּל הָעוֹלָם כּוּלּוֹ אֶלָּא לִצְווֹת לָזֶה.
Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone.
The saying from Kohelet, **"There is nothing new under the sun,"** is discussed and interpreted through several midrashic examples. While the claims might seem novel or extraordinary, similar concepts or analogous phenomena can be found within the existing natural world, supporting the idea that there is truly "nothing new under the sun" in a literal sense
* **Initial Interpretation of "Under the Sun"**: The source initially explains the phrase **"under the sun"** in Kohelet as referring to **"things that are beneath the sun"**, which are considered **"useless pursues"**. In contrast, **"things that are above or before the sun, higher than the the sun that's and the service of Hashem and the perfection of a character"** are seen as having purpose. This interpretation suggests that the novelty lies not in the physical world but in the realm of spiritual growth and divine service.
* **Midrashic Examples Illustrating "Nothing New Under the Sun"**: The source presents several scenarios where seemingly new or impossible things are claimed, and then midrashic interpretations provide earthly parallels to demonstrate that such occurrences are not entirely unprecedented:
* **A woman giving birth every day**: The midrash answers this by pointing to a **hen that lays eggs every day**, and each egg has the potential to hatch into a chicken. This illustrates that the concept of daily procreation, in some form, exists in the natural world.
* **Trees producing fruit every day**: To counter this claim, the midrash presents the example of a **"slav" tree (possibly a cypress)** that produces three kinds of edible things daily: fruits, tendrils, and buds. Thus, the idea of a constant yield from nature is not entirely novel.
* **The soil producing finished rolls (buns) and garments**: In response to this, the midrash offers examples found in the present world. **Large mushrooms growing out of the ground**, which can be roasted with minimal preparation, are likened to готовые (ready-made) food. For готовые garments, the midrash mentions certain **trees with thin bark that can be peeled off in one piece and worn as clothing** by making holes for the sleeves. These examples show that the idea of readily available food and clothing from the earth has parallels in the existing world.
וְתוּ, יָתֵיב רַבָּן גַּמְלִיאֵל וְקָא דָרֵישׁ: עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלוּסְקָאוֹת וּכְלֵי מֵילָת שֶׁנֶּאֱמַר: ״יְהִי פִסַּת בַּר בָּאָרֶץ״. לִיגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד וְאָמַר: ״אֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ״. אֲמַר לֵיהּ: בֹּא וְאַרְאֶךָּ דּוּגְמָתָן בָּעוֹלָם הַזֶּה. נְפַק אַחְוִי לֵיהּ כְּמֵיהִין וּפִטְרִיּוֹת. וְאַכְּלֵי מֵילָת — נְבָרָא בַּר קוֹרָא.
And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.
The shiur discusses the verse "And the faith of your times shall be a strength of salvation, wisdom, and knowledge". This verse is interpreted as a reference to the **six orders of the Mishnah and Talmud**. The shiur explains how each part of the verse relates to these orders.
Here's a breakdown of the six orders as they are discussed in the provided sources in relation to the verse:
* **"The faith of your times"**: This part of the verse is connected to the order of **Zeraim (Seeds)**.
* The Meshichdus (tractates) of Zeraim, after Berachos (which discusses thanking God), deal with agriculture.
* Agriculture is presented as fundamentally based on **emunah (faith)**. Planting a seed and expecting it to grow requires belief in a miracle that people are accustomed to.
* Learning about agriculture teaches us that the world is based on HaKodesh Bodo's (the Holy One, Blessed be He) special conduct and providence.
* Therefore, from the order of Zeraim, which deals with agriculture, we learn **emunah**.
* **"Your times" (E-techo)**: This relates to the order of **Moed (Appointed Times or Festivals)**.
* A person must know that life is given to utilize time.
* The various times in life, such as the Seder, Moya, Shabbos, and Yom Tov, must be utilized properly.
* Every day, every Chodesh (month), and every season (summer, winter, spring, and fall) should be used purposefully.
* The discussions around Shabbos Erevin Psochem and other such topics in the order of Moed aim to make us aware of how to utilize our times to make something of ourselves in the service of Hashem.
* Source also mentions a merchant who had to deliver "60 Shabbos," which clearly falls under the laws discussed in the order of Moed.
* **"Strength" (Chosen)**: This aspect is linked to the order of **Nashim (Women)**.
* Women are described as the strength of the world because they supply the generations to come.
* They bear children, raise them, and nurse them.
* The shiur emphasizes the importance of knowing how to deal with women properly and justly.
* Therefore, the Mishnayos such as Yevamos, Gittin, and Kiddushin, which deal with the subject of women or related topics, are crucial because women are the "strength of the world".
* **"Salvation" (Yeshua)**: This corresponds to the order of **Nezikin (Damages)**.
* Yeshua (salvation or help) in this context refers to helping one's fellow man.
* The biggest help is to avoid doing damage to other people, such as being rude, hurting their feelings, or speaking against a fellow Jew.
* It also includes not doing any injury to their property.
* This concept of not causing harm to others and their belongings is the essence of the order of Nezikin.
* **"Wisdom" (Chochma)**: This is associated with the order of **Kodshim (Holy Things)**.
* Chochma (wisdom) is described as the way to serve our Kodesh Bada (Holy Creator) with Kalbanas (proper respect).
* Every detail of the Avodah (service) of the Besam Yiddish (Jewish people) deserves our greatest attention because nothing is unimportant when dealing with our Kodesh Bada.
* The examples of Nodavavihu being killed for a small error in the Avodah and the requirement for proper conduct in the Bezal Migdash highlight the need for wisdom and meticulousness in serving Hashem, which is central to the order of Kodshim.
* Studying Kodshim with great attention and Chochma Yateplai (extra wisdom) is essential for serving Hashem properly with the korbanos (sacrifices).
* **"Knowledge"**: This relates to the order of **Tohorot (Purities)**.
* Taharas (purity) means keeping away from things that are Tame (impure).
* Our Kodesh Bodo declares some things Tame, and He wants us to avoid them.
* The examples of a *niddah* (a woman during her menstrual period), immoral relationships, *shrotzsim* (creeping things), and other non-kosher foods illustrate things that are considered Tame.
* The purpose of these laws is to teach us that a person's diet is a symbol of their character, and by eating only clean things, as Kodish Borho proves out, one avoids sinking to a low level. This emphasis on avoiding impurity and maintaining a refined character aligns with the principles discussed in the order of Tohorot.
The shiur further emphasizes that **Yireh Hashem (fear of God)** is the foundation upon which all of this learning is built and is considered the "treasury of Hashem". Without *Yirat Hashem*, any learning is like putting treasures in a paper bag that will burst. Additionally, **Yerushalayim**, understood as the awareness of God's presence and His overseeing of everything, is crucial for the endurance and value of Torah learning, acting like the *humtin* (insect-repelling earth) that preserves the grain. The parables highlight the necessity of both Torah knowledge (the inner vaults or the outer gate) and *Yirat Hashem*/*Yerushalayim* (the entrance or the dwelling inside) for true spiritual growth.
אָמַר רֵישׁ לָקִישׁ: מַאי דִכְתִיב ״וְהָיָה אֱמוּנַת עִתֶּיךָ חוֹסֶן יְשׁוּעוֹת חׇכְמַת וָדָעַת וְגוֹ׳״. ״אֱמוּנַת״ — זֶה סֵדֶר זְרָעִים. ״עִתֶּיךָ״ — זֶה סֵדֶר מוֹעֵד. ״חוֹסֶן״ — זֶה סֵדֶר נָשִׁים. ״יְשׁוּעוֹת״ — זֶה סֵדֶר נְזִיקִין. ״חׇכְמַת״ — זֶה סֵדֶר קׇדָשִׁים. ״וָדָעַת״ — זֶה סֵדֶר טְהָרוֹת. וַאֲפִילּוּ הָכִי, ״יִרְאַת ה׳ הִיא אוֹצָרוֹ״.
The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent.
The sources discuss the **Fear of Hashem** (Yirat Hashem) as a crucial element in a person's life and spiritual growth.
Fear of Hashem (Yirat Hashem/Yirash Shemayim) is not merely a feeling but a fundamental principle. It is considered a treasure, the foundation for all spiritual growth and learning, the purpose behind creation, and the truest form of wisdom.
The sources also highlight a higher level of this fear, Yirash Chet, characterized by an intense awareness of God's presence in every aspect of life. Ultimately, the fear of Hashem, coupled with Torah study, is presented as essential for a meaningful and fulfilling life in service of God.
* **Treasury of Hashem:** One source states, "**I saw the fear of Hashem that's his treasury**". This implies that the fear of Hashem is a valuable and essential possession in God's eyes, acting as a repository for one's achievements in learning Torah. Without Yirat Hashem, it is like putting treasures in a paper bag that will burst and the treasure will be lost. Therefore, a secure treasury for learning is the treasury of Yirat Hashem, making it a condition for all success.
* **Foundation for Learning and Service:** The fear of Hashem is presented as the foundation upon which all learning and spiritual achievements are built. It is the condition upon which all success is based, whether in learning or other endeavors. The ultimate goal, according to one passage, is for Hashem to receive the achievement of Yirash Hashem from us in this world.
* **Learning from the World:** The world was created so that people should learn from it to fear Hashem. By observing the intricacies and balance of the natural world, one can become aware of God's might and wisdom, leading to the fear of Him.
* **Higher Level: Yirash Chet:** The sources distinguish between Yirash Hashem and **Yirash Chet**, with Yirash Chet being considered a **higher level**. Yirash Chet means a person is so aware of Hashem's presence that they are meticulous in every detail of their behavior, akin to fearing something poisonous or contaminated. This awareness leads to careful consideration of every word uttered and every place visited, and its effect on one's Yirash Hashem.
* **Importance Over Torah Knowledge Alone:** Even if a person possesses Torah knowledge, without Yere shamayim (which is explained as being aware that Hashem is looking, listening, and in charge), it is like having keys to inner vaults but not the key to the outside gate, making the inner keys useless. This highlights that **Torah learning must be accompanied by the awareness and fear of Hashem to be truly effective**. Similarly, building a strong gate (Torah) without a dwelling (Yerushalayim) inside is also futile, and vice versa, emphasizing the interdependence of Torah and the fear of Hashem.
* **What Hashem Desires:** One passage suggests that the only thing Hashem requests from us is Yireh Shomai (fear of Heaven). While another passage mentions serving Hashem, loving Him, walking in His ways, and fulfilling His Mitzvot, it's stated that the whole passage is a result of the fear of Hashem.
* **True Wisdom:** The source quotes a passage saying, "**That is wisdom**," referring to the wisdom of learning how to be aware of Hashem. It argues that this is the most important and difficult wisdom to attain, even more so than other sciences, as it is the highest form of wisdom. It requires study to learn the science of fearing Hashem.
The sources explicitly describe a **recursive interdependence between Torah (learning and knowledge) and the fear of Hashem (Yirat Hashem/Yirash Shemayim/Yereshamayim)**. This means that each element relies on and reinforces the other in a cyclical manner.
Here's how the sources explain this relationship:
* **Torah leads to the Fear of Hashem:** Source states, "**When people learn Torah, it brings them to Yerushalayim, like we're doing now. Learning Torah brings them to Yerushalayim.**". The very act of studying God's teachings, His laws, and His interactions with the world and humanity should naturally lead to a greater understanding and awareness of His greatness, wisdom, and power. This understanding cultivates a sense of awe, reverence, and ultimately, fear of Hashem, recognizing His constant presence and authority. By engaging with the intricacies of Torah, one becomes more attuned to the divine will and the importance of living in accordance with it, thus fostering Yirat Hashem.
* **The Fear of Hashem enhances Torah understanding and practice:** Conversely, **"When people have Yerushalayim, they'll succeed in understanding the Torah better."**. When a person possesses the awareness of Hashem's presence (Yereshamayim), their approach to Torah study becomes more profound and meaningful. The fear of Hashem acts as a lens through which the teachings are interpreted and applied. It provides the motivation to delve deeper, to understand the underlying principles, and to strive for accurate and sincere observance. As we discussed previously, the fear of Hashem is the "treasury" where Torah learning is securely deposited. Without this "treasury," the knowledge might remain superficial or misapplied. The awareness of accountability before Hashem motivates a person to take their learning seriously and to translate knowledge into action.
* **The Interlocking Nature:** The saying "**im ein toro, ein yiro. Im ein yiro, ein toro**" encapsulates this recursive relationship perfectly. It translates to "**If there is no Torah, there is no fear. If there is no fear, there is no Torah.**" This highlights that:
* **Without Torah**, a person lacks the primary means of learning about Hashem, His ways, and His expectations. This absence of knowledge makes it difficult to truly fear or be aware of Him in a meaningful way.
* **Without the Fear of Hashem**, Torah learning can become a mere intellectual exercise, devoid of the crucial element of reverence and commitment. It lacks the guiding principle that ensures the knowledge is used for its intended purpose – to draw closer to Hashem and fulfill His will.
I
יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת וּמַפְתְּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עָיֵיל? מַכְרִיז רַבִּי יַנַּאי: חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָא וְתַרְעָא לְדָרְתָא עָבֵיד. אָמַר רַב יְהוּדָה: לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אֶלָּא כְּדֵי שֶׁיִּירְאוּ מִלְּפָנָיו, שֶׁנֶּאֱמַר: ״וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ מִלְּפָנָיו״.
fear of Heaven is like a treasurer [gizbar] to whom they gave keys to the inner doors of the treasury but they did not give keys to the outer door. With what key will he enter? Although the Torah is the inner key, without fear of Heaven one cannot gain access to the genuine Torah. Similarly, Rabbi Yannai would proclaim: Woe unto one who does not have a courtyard, and who makes a fence for the courtyard, i.e., a person who lacks fear of Heaven and is nevertheless involved in Torah study. Rav Yehuda said: The Holy One, Blessed be He, only created His world so that people would fear before Him, as it is stated: “And God has so made it that men should fear before Him” (Ecclesiastes 3:14).
different pshat (explanation) for the distinction regarding the wick. This explanation posits that the wick in question still needed to be scorched to become fully flammable. Therefore, by extinguishing the flame on the wick, one is essentially creating charcoal, which is a melacha tzricha l'gufa (a work needed for its own sake).
Just as extinguishing a wood fire by pouring sand on it to create charcoal is a liable melacha, so too is extinguishing the flame on the wick with the purpose of making the wick better for future kindling. Even Rabbi Shimon, who generally holds a stricter view on melacha she'eina tzricha l'gufa being potter, would agree that this action is chayav because it involves improving the wick.
This latter explanation, where extinguishing the flame on the wick is considered an act of creating charcoal and thus a melacha tzricha l'gufa, is the more accurate pshat, supported by the language used regarding making charcoal (oseh pecham).
This implies that the act of extinguishing the flame on a wick that needs charring is not merely stopping a burning process, but actively preparing the wick for future use in a more effective way, leading to the liability.
וְרַבִּי יוֹחָנָן אָמַר: לְעוֹלָם כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ. וּמַאי שְׁנָא פְּתִילָה? כִּדְאָמַר רַב הַמְנוּנָא, וְאִיתֵּימָא רַב אַדָּא בַּר אַהֲבָה: הָכָא בִּפְתִילָה שֶׁצָּרִיךְ לְהַבְהֲבָהּ עָסְקִינַן, דִּבְהָהִיא אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֵי, דְּקָא מְתַקֵּן מָנָא. אָמַר רָבָא: דַּיְקָא נָמֵי, דְּקָתָנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם, וְלָא קָתָנֵי מִפְּנֵי שֶׁנַּעֲשֵׂית פֶּחָם. שְׁמַע מִינַּהּ.
And Rabbi Yoḥanan said: Actually, Rabbi Yosei holds in accordance with the opinion of Rabbi Shimon. And as far as the question, what is different about a wick, that can be answered as Rav Hamnuna said, and some say, Rav Adda bar Ahava said: Here, we are dealing with a wick that one must singe before lighting it in order to facilitate its burning, as, in that case, even Rabbi Shimon agrees that extinguishing the flame is prohibited, as, by doing so, he prepares a vessel for use. Rava said: That interpretation is also precise in the language of the mishna, as it was taught in the mishna that one who extinguished a wick is liable because he makes the wick into charcoal intentionally, and it was not taught because charcoal was made on its own. The Gemara concludes: Conclude from it that the mishna is to be understood in that manner.